Summary
Basavanna declares that the two sides called Sthavara and Jangama are one.
Whether the sacred relation is encountered through the fixed form or the living, moving presence, the satisfaction is one. The outer face through which it is received does not divide the Divine fulfillment.
Kudalasangama Deva’s āpyāyana—His delight, satisfaction, or gracious refreshment—is one. The fixed and the moving are therefore not competing recipients of worship; both belong to one undivided Divine relation.
Imagery & Symbolic Relevance
Sthavara gives the first sacred mode. It is the fixed, stationary, and established form in which the Divine is worshipped.
Jangama gives the second sacred mode. It is the living and moving presence through which the Divine is encountered in embodied relation.
Basavanna calls them ubhaya paksha—the two sides. The phrase acknowledges their distinct appearances without allowing them to become opposing realities.
The statement that the two sides are one is the governing declaration. Sthavara is not rejected in favour of Jangama, nor is Jangama treated as secondary to the fixed form.
“Whichever face it comes through” gives the next movement. The sacred relation may appear through either mode. The face differs, but the receiving does not become spiritually divided.
The word mukha may carry the sense of face or mouth. Within the sequence, it indicates the point through which the sacred offering, encounter, or receiving becomes present.
“Tṛpti is one” gives the result. Satisfaction does not become different because the outward recipient or mode appears different.
The closing word āpyāyana deepens this satisfaction. It carries the sense of refreshment, gratification, affectionate nourishment, or delight. Basavanna gathers both sacred modes into the one satisfaction of Kudalasangama Deva.
The movement is therefore from two visible sides, to one sacred reception, to one satisfaction, and finally to the one delight of Kudalasangama Deva.
Lingayoga
In Lingayoga, worship of the fixed Linga and reverence toward the living Jangama must not proceed as separate spiritual loyalties.
The practitioner should not honour Sthavara while withholding recognition from Jangama, nor claim Jangama-reverence while disregarding the Linga.
The practical measure is undivided receiving: whichever sacred face stands before the seeker, the relation must reach the same Linga-centred satisfaction.
Editorial Commentary
Sthavara and Jangama should remain the two explicit sides named in the Kannada. They should not be expanded indiscriminately into every philosophy, religion, or spiritual path.
The vachana does not say that all practices are automatically equal. It states that the fixed and moving sacred modes are one in the satisfaction they carry to Kudalasangama Deva.
Āpyāyana is richer than abstract “source.” It indicates satisfaction, refreshment, nourishment, or delight. The final line therefore concerns Kudalasangama Deva’s one undivided gratification.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 398 — The Living Altar
Sharana Vachana 398 says that Linga-worship without Jangama is like water poured into a broken pot. The worship may appear valid, but when it is separated from living Jangama-presence, its fruit cannot be retained.
It then declares that Linga-archane in the presence of Jangama is the path of Bhakti and that receiving Jangama-Prasada is itself Linga-archane.
This prepares Vachana 806 directly. Vachana 398 establishes that worship, Jangama-presence, and Prasada cannot be divided. Vachana 806 reveals the Aikya understanding beneath that practice: Sthavara and Jangama are the two sides of one sacred relation, and the satisfaction through either is one.
What appears in Sharana as the necessary integration of worship and living presence matures in Aikya into undivided Divine satisfaction.
Advancing Vachana
Aikya Sthala Vachana 1192 — Jangama Seva Is the Eternal Path
Vachana 806 declares that Sthavara and Jangama are one and that Kudalasangama Deva’s satisfaction through them is undivided.
Vachana 1192 carries this unity into lived service. Jangama Seva is declared to be Guru-puja, Linga-puja, sustenance, true nature, the Self, and the Eternal State.
The continuation is precise: Vachana 806 removes division between fixed and moving sacred presence; Vachana 1192 shows the practical fulfillment of that recognition. Service to Jangama is no longer understood as separate from worship of Linga, because both reach the same Kudalasangama Deva.
One satisfaction thus matures into one continuous sacred life of worship, service, nourishment, and abidance.
